The contribution of the seed and rain to activating and channeling Koach HaTzomeach in the earth.

The Almighty has bestowed the capacity for true creativity only in the earth, not in any dimension or level of the heavens. This reality reflects the concept that the beginning is wedged in the end. And the end in the beginning.

The Kesser-Malchus axis contributes to the “evolutionary chain of cause and effect” (Seder Hishtalshelus) the capacity for autonomous existence— expressing the concept that the beginning is wedged in the end and the end in the beginning.

Yesh M’Ayin defines the emergence of Chochmah from Kesser, whereas Ilah V’Alul describes the progression of Binah from Chochmah.

The difference between the Avodah of Birurim of the Eved Pashut and that of Ben or the Eved Ne’eman. The meaning of Yesh m’Ayin.

What exactly is Ohr Chadash and why is it accessed only by the Eved Pashut and not the Ben or Eved Ne’eman?

The source of Seder Hishtalshelus (origin of the Kav) is an identifiable entity before Tzimzum. In essence, therefore, the Kav emerges, not as Yesh M’ayin, but rather from a state of Helem to one of Gilui—unlike the novel, transcendent Ohr elicited by the Avodah of the Eved Pashut.

The series of chassidic discourses affectionately known as Samach Vov, from the year 5666 by the Fifth Chabad Rebbe, the Rebbe Rashab, are famous for their exceptionally comprehensive and deep nature. Join Dr. Yaakov Brawer for clear and profound elucidations of these discourses.

All of creation is implemented and sustained through G-d’s blessing (above-below). The natural order of being is simply a passive recipient. In contrast, the blessing initiated by man through Avodah (below-above) reaches levels that transcend the source of creation and elicits novel outcomes far beyond anything imaginable within the natural order.

The intensity of the hardship of the Avodah of Birrurim (refinement and rectification) produces the very “Ayin,” which is the source of endless blessing, Yesh m’Ayin.